Now, consciousness, the symptom . . . the presentation of the soul within this body is proved by consciousness. So from Bhagavad-gītā we can understand there are two different qualities of consciousness. One consciousness is that I know about the pain and pleasure of my body, you know about the pains and pleasure of your body, but I do not know the pains and pleasure of your body, neither you know the pains and pleasure of my body. Therefore each and every one of us is individual soul, and our consciousness is limited within the body.
Similarly, there is another consciousness and another body. That body is universal body, and that consciousness is universal. That universal consciousness knows your pains and pleasure, my pains and pleasure, and millions and trillions of living entities and bodies, He knows the pains and pleasures of everyone. These are the statements in the Bhagavad-gītā. Kṣetrajñaṁ ca māṁ viddhi sarva-kṣetreṣu bhārata (BG 13.3): "As individual soul is conscious, is, only of his body, similarly, I am also conscious of everyone's body." The Supreme Personality of Godhead says that, "I am conscious of everyone's body," because He is all-pervading. He is all-pervading. That is all-pervading consciousness.
So this all-pervading consciousness, or Kṛṣṇa consciousness, we are preaching—consciousness; all-pervading consciousness, universal consciousness. So our consciousness, when it is dovetailed with universal consciousness, then our consciousness also become universal consciousness. What is that? I will give you one example.
Just like a motorcar is running at hundred miles' speed, and you are running on your cycle at ten miles' speed. But if you catch that motorcar, you will also run in hundred miles' speed. Although your capacity of bicycle is only ten miles' speed, but because you catch the motorcar which is running at hundred miles' speed, you also run at hundred miles' speed.
So unless we dovetail our activities with the supreme consciousness, or God consciousness, there cannot be equality, fraternity or universality as we are hankering after. It is not possible. You can go on crying in the wilderness for universal fraternity, friendship, equality, but if you keep your individuality, individual consciousness, selfish consciousness, there is no possibility of peace or tranquillity in the world.